近代日本思想界總是企圖避免採用會凸顯日本的概念，一方面是對日本身在世界面前缺乏信心，二方面是身在亞洲面前會引發鄰國的猜忌。然而，在日本無法整合亞洲，但又對歐美強權追求和平的誠意與能力感到不足的時候，以日本作為一種有別於西方的和平主義身分，並不會引起亞洲的反彈或西方的排斥。本文以下刻意違反日本思想史習慣而提出的日本主義，其內涵是繞過亞洲，直接以日本作為世界性的國家，貢獻於世界性的形成，並以日本是世界上最有資格談和平與中立的民族，來反思西方、亞洲乃至於中國所代表..

Modern history of Japanese thought always avoids the notion of “Japan” as thinkers do not consider Japan a valid identity to be presented to the world led by European civilizations. If Japan were to participate, it could only participate with confidence in the name of Asia. However, this Asia approach resulted in notorious expansionist war in history. After Cold War was over, Japan’s equal partnership in the world alongside European countries has appeared certain. On the other hand, Europeanness has not achi..

日本的世界觀核心──「亞洲學」(アジア研究，包括東洋學、東亞學等概念)作為日本近代發展的關鍵性思想，對於日本國族的建立起了關鍵性的作用。亞洲學從戰前對「中國學」的衍生物，戰後因為軍事色彩，亞洲學在日本中國學界中長期無聲，而現在卻是日本用以與世界對話的重要基礎概念。本文藉由對日本思想界中亞洲學所承載的觀念的研究，整理作為思想系譜的亞洲學歷史，用以說明戰後亞洲學呈現的特色以及與戰前亞洲學的不同。亞洲學的系譜有三點核心意識:作為日本民族自身的投射;作為日本藉以對..

Japan’s core weltanschauung, “Asian Studies”, as keywords in Japanese philosophy during recent development, has an instrumental effect on the establishment of the Nation of Japan. Asian Studies evolved from China Studies after the War. As the military did not have an influence on Japan’s China Studies after the War, it is now an important basis for Japan’s conversation with the rest of the world. This article intends to produce a genealogy of Japan’s Asian Studies to explore the characteris..

1972 年斷交後的台日雙邊關係，在歷經了艱難時代、冷戰後的現在，迎接新時代。即使台日雙邊沒有正式的外交關係，但是以經貿關係、多元的文化交流為主的民間交流支撐雙邊關係順利地發展。由於台日之間沒有正式的關係，不得不借用「交流協會」與「亞東關係協會」等非官方的機構、管道來維持雙方的互動關係。 本文的主要目的是立足於特殊的雙邊關係結構，探討參與日本對台決策的組織、制度、過程及行動者之間的互動關係，進而企圖建立日本對台政策的模型，嘗試分析、比較..

Diplomatic relations between the Republic of China (Taiwan) and Japan were broken in 1972 - although non-governmental exchanges have continued through the post-Cold War period - and are now entering new era. Despite the lack of formal diplomatic relations, non-governmental exchanges that focus on close economic and trade ties and a multiplicity of cultural exchanges have promoted the smooth development of bilateral relations. Due to the diplomatic break-off, substantive relations need to be conducted through non-governmental ..

本文從香港回歸中國統治前後之歷史脈絡，分析中國領導人對於國際民主權利規範的論述建構過程及內涵，並檢視北京政府對於香港政治人權政策的相關論述中相關語言符號的運用變化情形，以進一步分析中國對於香港地區在國際人權規範的論述建構與意涵。研究發現，1997 年香港回歸以後，中國政府對香港民主權利建制的國際人權規範建構，基本上仍呈現為一種以「工具性適應」向「爭論性辯論」過渡與擺盪的建構型態。「一國兩制」方 案成為北京因應國際人權力量與國內地方區域自治權雙向要求的一種限縮..

This paper, in the context of history of Hong Kong’s returning to PRC, analyzes the construct of the PRC leaderships’ discourse on the international norms of democratic rights by reviewing the language symbols from the texts of the PRC’s political human rights policy toward Hong Kong so as to scrutinize the type and implications of PRC’s international norms constructing. It argues that, after the returning of Hong Kong to PRC, the type of international norms constructing of democratic rights that PRC t..

盧武鉉總統自 2003 年上台以來，以韓半島南北韓乃至東北亞的和平繁榮為由，實施了以自主、平衡及務實外交為主的和平繁榮政策，擺脫以往對美國的過多依附，尋求確保在東北亞國際關係格局中戰略的靈活性。韓國的和平繁榮政策在韓中關係發展上起了積極作用，盧武鉉政府為實現和平繁榮政策的目標，進行與中國全方位的交流合作。韓中兩國因為互為需求維護與加強兩國共同利益，首先，通過兩國經濟互補性讓兩國的經濟更加發展;其次，為維持韓半島與東北亞的穩定，在北韓核問題與六邊會議框架中密切..

Since president Moo-Hyun Roh took office in 2003, Roh’s administration applied the Policy of Peace and Prosperity, which upholds to sovereign, balanced, and pragmatic diplomacy, on the grounds of peace and prosperity for DPRK and ROK in Korean peninsula and Northeast Asia. The administration got rid of excessive dependence of the U.S in the past, and sought to establish strategic flexibility in the Northeast Asian relations. The Policy of Peace and Prosperity played a positive role in the ROK-PRC relationship. ..